KI  1  -5K  AKV 

OK  Till. 

UNIVERSITY  OF  CALIFORNIA. 

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Accessions  No.  &  t  2.  2_s^.        CVjss 


From    "CHRISTIAN  THOUGHT," 

Edited  by  the  late  REV.  CHAS.  F.  DEEMS,  D.  D., 

New  York,  December,  1890. 


/  '( 

THE  ADAPTABILITY  OF  REVELATION. 

The  miracle  of  a  divine  revelation  appears  in  its  adaptability 
to  every  stage  of  human  development.  In  order  to  be  received 
at  all,  it  must  be  clothed  in  the  customs  a*nd  traditions  of  the 
people  to  whom  it  is  first  presented.  .-  But  as  s.oon  as  that  dress 
is  outgrown,  another  shows  itself  beneath,  fitted  to  the  ad- 
vancing growth  of  humanity. 

The  Sacred  Scriptures  do  not  treat  of  exact  science.  They 
are  necessarily  written  in  agreement  with  the  imperfect  science 
of  their  time.  Yet  they  are  capable  of  accommodation  to  true 
science  as  it  becomes  known. 

What  should  we  a  priori  expect  of  a  composition  claiming  to 
be  divinely  inspired  for  the  instruction  of  all  mankind  in  all 
ages?  Whatever  profound  wisdom  might  be  hidden  within,  to 
be  unveiled  in  due  time,  should  we  not  expect  that  its  super- 
ficial meaning  at  least  would  be  clear  to  those  to  whom  it  was 
first  addressed  and  who  were  to  act  as  its  custodians?  WTould 
it,  when  addressed  to  a  primitive  people,  express  the  facts  of 
external  nature  with  the  most  modern  scientific  accuracy?  For 
example,  when  alluding  to  the  familiar  fact  of  sunrise,  would  it 
say:  the  sun  being  comparatively  stationary,  and  the  earth 
revolving  upon  its  axis,  the  latter  has  now  reached  that  posi- 
tion, in  its  daily  rotation,  whence  the  former  appears  above  our 
horizon?  Even  the  astronomer,  unless  he  be  a  pedant,  speaks, 
in  his  ordinary  daily  intercourse,  as  though  the  earth  were 
central  to  the  sun.  And  we,  if  wise,  for  a  long  time,  permit  a 
child  to  accept  the  evidence  of  the  senses  as  indisputable, 
being  satisfied  that  education  will,  in  due  time,  correct  the 
fallacies  of  sense.  And  ought  we  to  look  for  less  practical 
wisdom  in  the  Bible,  when  dealing  with  the  childhood  of  the 
race? 

When  an  English  missionary  wishes  to  gain  access  to  an  un- 
tutored savage,  does  he  make  use  of  the  English  language? 
He  of  course  first  learns  the  language  of  the  savage.  But  this 
is  not  all.  He  must  translate,  not  words  merely,  but  the  ideas 
he  wishes  to  inculcate  into  some  agreement  with  the  narrow 
prejudices  of  his  pupil,  utilizing  for  this  purpose  to  some  ex- 


2  The  Adaptability  of  Revelation. 

tent,  the  superstitions  already  rooted  in  the  mind,  and  thus 
gradually  leading  him  to  higher  conceptions. 

Thus  is  met  the  objection,  that  what  is  called  revelation  is 
in  large  part  made  up  of  trivial  and  commonplace  things. 

Nearly  every  one  understands  the  uses  of  a  fable  or  a  para- 
ble; though  there  are  infantile  minds  whose  unassisted  grasp 
can  barely  apprehend  literal  story.  These  gnaw  at  the  crude 
shell  without  suspecting  the  nutrient  kernel  concealed  within. 
But  most  minds  are  capable,  when  their  time  is  ripe,  of  learn- 
ing something  of  "the  mysteries  of  the  kingdom  of  God"  by 
parables.  If,  then,  the  Word  of  God  is  so  wonderfully  con- 
structed as  to  contain  parable  within  parable,  until  it  has  an 
appropriate  meaning  for  every  sphere  of  thought,  it  may  well 
be  called  the  Book  of  books. 

Next  consider  the  nature  and  effect  of  prayer.  As  God  is 
unchangeable,  prayer  cannot  change  Him.  But  prayer  can 
change  the  suppliant.  It  changes  his  attitude  toward  God, 
favorably  disposing  for  the  reception  of  the  blessings  which 
are  ever  ready  to  flow  in  their  appropriate  channels,  but  cannot 
flow  until  prayer  opens  those  channels.  In  other  words,  God 
is  the  Sun  of  love  and  truth,  ever  shining,  ever  giving.  As 
mortals  turn  toward  Him  they  receive  the  light  of  life.  As 
they  turn  from  Him  they  meet  darkness  and  death.  Although 
we  know  that  the  sun  stands  still,  while  the  earth  moves,  yet 
we  daily  speak  according  to  the  appearance.  So,  although  we 
know  that  God  is  unchangeable  and  that  all  change  of  relations 
must  be  due  to  change  in  the  dependent  creature,  yet  we  con- 
tinue to  pray  as  though  the  desired  change  must  be  on  the  part 
of  God.  But  what  harm  results?  In  moments  of  reflection 
each  will  understand  according  to  his  capacity,  and  as  the 
mind  expands  it  will  take  a  wider  view  and  perceive  that  prayer 
has  only  brought  it  into  harmony  with  unvarying  laws.  The 
human  mind,  in  the  course  of  its  development  from  mere 
animality  into  the  divine  likeness,  is  ever  attended  by  illusive 
appearances. 

The  belief  that  God,  being  omnipotent,  could,  if  He  would, 
bestow  unconditional  happiness  upon  His  creatures,  is  only  a 
natural,  popular  error.  But  to*suppose,  as  some  seem  to  sup- 
pose, that  this  heathenish  notion  of  a  magical  deity  is  shared 
by  the  enlightened  teachers  of  Christianity,  is  very  uncompli- 


The  Adaptability  of  Revelation.  > 

mentary  to  their  intelligence.  Under  such  an  impression  is  it 
any  wonder  that  scientists,  whose  sole  business  it  is  to  discover 
law  and  trace  its  effects,  should  reject  Christianity?  To  con- 
ceive that  the  Author  of  law  and  order  could  Himself  act 
capriciously  or  with  favoritism,  is  one  of  those  crude  primitive 
beliefs  that  still  linger  in  regions  where  mere  feeling  is  allowed 
to  take  the  place  of  reflection. 

Is  it  then  to  be  inferred  that  former  interpretations  of  Scrip- 
ture were  false?  By  no  means.  'They  were  in  the  main  true, 
in  their  time  and  place.  For  man's  use  truth  must  always  re- 
main correlative  to  his  degree  of  development.  There  is  no 
absolutely  true  creed  to  which  all  men  could  subscribe.  As 
"there  is  none  good  but  one,"  so  there  is  none  true  but  one. 
God  is  perfect  and  unchangeable.  But  unless  man  changes, 
he  stagnates  and  rots  in  the  ignorance  and  folly  of  his  super- 
stitions and  prejudices.  If  Christianity  would  lead  the  progress 
of  the  race,  it  must  itself  be  progressive. 

Most  men  wish  to  have  their  spiritual  affairs  settled  once,  for 
all,  and  then  laid  aside,  so  that  they  may  give  up  their  minds  to 
the  real  business  of  their  lives,  whether  that  be  the  pursuit  of 
wealth,  or  power,  or  pleasure.  But  spiritual  affairs  are  never 
settled.  They  are  always  progressive,  in  spite  of  the  vested 
interests  whose  policy  is  to  let  well  enough  alone. 

If  Christianity  be,  as  it  claims,  a  divine  dispensation,  it 
involves  truth  in  all  its  forms.  These  it  must  gradually  evolve 
in  the  fullness  of  time;  and  no  genuine  truth,  however  natural 
or  scientific,  can  claim  any  other  origin  or  allegiance.  What- 
ever cannot  be  thus  affiliated  is  falsehood,  and  comes  from  the 
father  of  lies.  To  relinquish  certain  orders  of  truth  to  the 
exclusive  custody  of  science,  is  a  weak  abandonment  of  a 
sacred  trust.  All  truth  belongs  to  God,  and  it  is  all  required 
to  complete  the  outer  as  well  as  the  inner  courts  of  His  temple. 
The  neglect  of  Christianity  to  possess  and  cultivate  its  entire 
heritage  is  responsible  for  the  hostile  attitude  of  infidel  science. 
There  is  but  one  source  of  truth.  The  stream  is  pure  as  it 
leaves  the  fountain.  But  it  must  be  modified  by  the  imperfec- 
tion and  impurity  of  the  vessels  into  which  and  through  which 
it  flows. 

In  none  of  His  works  is  the  infinity  of  the  Creator  more 
clearly  displayed  than  in  the  diversity  of  created  minds;  no 


4  T/if  Adaptability  of  Revelation. 

two  being  exactly  alike.  It  is  the  boast  of  human  invention 
to  construct  a  machine  all  of  whose  products  shall  be  exactly 
alike.  The  glory  of  the  divine  creation  is  shown  by  the  infinite 
variety  of  its  offspring.  Hence  the  necessity  of  correspond- 
ingly various  creeds  and  religious  observances,  and  hence  the 
difficulty  of  preserving  uniformity  among  the  professors  of  the 
same  creed,  without  the  suppression  of  free  inquiry;  and  hence 
also  the  imperative  obligation  of  mutual  forbearance.  Men 
have  been  reproached  and  punished  for  non-conformity  as  if  it 
proceeded  from  mere  perversity,  rather  than  from  the  honest 
exercise  of  God-given  faculties.  Within  the  limits  of  funda- 
mental principles  this  variety  of  apprehension  may  be  presumed 
to  last  to  eternity.  When  large  numbers  claim  to  agree  per- 
fectly in  opinion,  it  will  be  found  that  most  of  them  have  no 
opinion  of  their  own.  Seeming  unanimity  is  secured  by  the 
great  majority  taking  everything  on  trust;  submitting  to  the 
dictation  of  others.  Such  are  very  accurately  described  as 
being  of  the  same  persuasion. 

Many  photographs  of  the  same  object,  taken  from  different 
points  of  view,  may  be  all  perfect  as  far  as  they  go.  But  the 
attempt  to  combine  them  into  one  picture,  by  the  process  of 
superposition,  would  result  in  nothing  but  confusion.  Each 
human  soul  is  a  mirror  reflecting  so  much  of  the  divine  life  as 
its  own  separate  and  partial  view  permits.  But  though  each 
were  a  true  reflection,  comparison  with  other  reflections  would 
reveal  apparently  irreconcilable  differences.  And  if  all  could 
really  be  brought  into  the  same  mind,  what  a  tame  universe  we 
should  have.  Harmony  is  not  identity.  That  would  be  mere 
monotony.  True  harmony  arises  from  the  amicable  recogni- 
tion and  proper  co-ordination  of  innate  differences;  differences 
which  imply  imperfection  on  the  part  of  individual  men  taken 
separately;  but  when  taken  in  orderly  combination  with  other 
men,  these  differences  illustrate  the  infinite  perfection  of  the 
Creator. 

The  various  denominations  of  Christians,  each  forming  but  a 
fractional  part  of  Christendom,  not  to  mention  their  still 
smaller  fractional  relation  to  mankind,  differ  upon  some  points 
of  doctrine.  And  many  parents  and  guardians  greatly  prefer 
to  have  their  children  and  wards  exclusively  taught  their  own 
peculiar  views.  But  will  any  rational  man  claim  that  one  of 


Adaptability  of  Revelation.  5 

these  denominations  possesses  the  absolute  truth  to  the  exclu- 
sion oC  the  others?  Or  that  the  Infinite  Jehovah  can  be 
measured  and  defined  by  any  creed  which  it  is  possible  for 
human  wisdom  to  formulate? 

But  if  no  two  can  think  exactly  alike,  and  if  progress  is 
essential  to  full  spiritual  life,  how  is  it  that  large  numbers  can 
subscribe  to  the  same,  formula,  and  persuade  themselves  and 
others  that  they  fully  agree?  How,  under  the  dispensation  of 
an  all-wise  Providence,  is  this  state  of  things  to  be  accounted 
for?  What  important  use  in  the  divine  economy  is  subserved 
by  this  steadfast,  immovable  adhesion  to  a  cast-iron  creed? 
To  those  whose  faith  in  God  is  without  reserve,  does  it  not 
suggest  the  vast  importance  of  conservatism?  Does  it  not 
prove  the  overwhelming  necessity  to  the  average  mind  of 
something  to  which  it  can  cling  with  unflinching  tenacity,  as  if 
to  prevent  a  lapse  into  lower  forms  of  faith,  thus  maintaining  a 
vantage  ground  for  the  further  progress  of  the  race? 

Progress  is  for  those  who  have  the  ability  and  the  courage 
to  think  for  themselves.  Conservatism  is  for  those  who  permit 
others  to  think  for  them.  Among  the  conservatives,  however, 
are  many  fully  competent  to  think  for  themselves.  But  having, 
as  they  imagine,  made  all  secure  on  the  side  of  religion,  they 
prefer  to  employ  their  intellectual  forces  in  more  congenial 
fields.  The  importance  of  conservatism  is  illustrated  in  the 
cases  of  some  who  have  fallen  away  from  the  faith  of  their 
fathers,  without  having  first  provided  themselves  with  some- 
thing better  to  take  its  place.  But  the  true  destiny  of  the  race 
is  progress;  a  progress  based  upon  the  sure  foundations  of  the 
past,  but  which  fears  not  to  build  with  the  new  stones  of  truth, 
laboriously  quarried  out  of  the  paths  of  experience,  and  shaped 
by  the  informing  Spirit.  But  permanent  progress  will  be  slow. 
If  a  man  could  be  admitted  to  the  secret  counsels  of  the  Most 
High,  and,  becoming  thus  acquainted  with  truths  transcending 
the  present  reach  of  human  thought,  should  prematurely  dis- 
close them  to  the  confusion  of  present  beliefs;  such  a  man 
would  be  .an  enemy  of  his  kind.  God  reveals  Himself  in  His 
own  good  time.  "I  have  many  things  to  say  unto  you,  but  ye 
cannot  bear  them  now." 

When  it  is  promised  that  the  lion  shall  lie  down  with  the 
lamb,  the  prevalence  of  charity  over  doctrine  is  clearly  indi- 


6  The  Adaptability  of  Revelation. 

cated.  Men  will  agree  to  disagree  intellectually;  for  the  lion 
will  remain  a  lion  and  the  lamb  remain  a  lamb,  their.natures 
brought  into  due  subordination  but  not  destroyed.  Regenera 
tion  is  a  change  of  heart.  The  corresponding  change  of  mind 
must  take  place  in  accordance  with  the  laws  of  mind.  What 
the  Christian  Church  much  needs  for  true  progress  is  reconcili- 
ation and  co-operation  among  its  various  branches.  And  in 
view  of  inevitable  intellectual  differences,  charity  is  the  only 
possible  ground  upon  which  such  reconciliation  can  take  place. 

\VAKRKN  HOLDEX. 


/    /J        ff 


WAS  THE  FALL  A  BLUNDER? 

Without  designing  to  provoke  a  controversy  with  the  author 
of  a  late  article  entitled  "If  there  had  been  no  Race  Lapse,''  it 
is  here  alluded  to  as  furnishing  a  convenient  text  for  the  follow- 
ing remarks. 

This  "  If"  seems  to  imply  that  the  Fall  was  merely  a  mishap, 
instead  of  an  essential  element  or  component  part  of  our  Race 
development. 

What  was  the  condition  from  which  the  Race  fell?  It  accords 
with  a  rational  conception  of  Divine  Order  to  regard  the  Most 
Ancient  Church  as  the  Church  in  its  infancy ;  very  lovely  and 
happy  in  the  obedience  of  innocence,  and  very  "wise  from  the 
Lord  " :  a  condition  prophetic  of  the  image  and  the  likeness  of 
God  to  be  finally  evolved.  But  was  the  Race  to  continue  "the 
stunted  nursling  of  the  skies'1?  The  innocence  of  infancy  was 
gradually*  changing  into  the  willfulness  of  childhood  long  before 
the  full  flood  of  adolescence  burst  upon  the  world.  Ts  it  mere 
perversity  that  makes  the  growing  youth  desire  "  to  be  wise 
from  himself  "?  Or  is  it  not  rather  a  part  of  that  far  seeing 
Providence  whose  final  purpose  is  to  develop  full  manhood? 
Consequently  we  have  what  appears  from  the  human  side  a 
most  disastrous  fall,  but  which  may  in  the  end  prove  a  direct 
progress  through  mk  ups  and  downs,"  toward  the  goal. 

Must  not  the  Church,  like  the  Race  and  the  individual,  pass 
through  all  the  intermediate  stages  of  childhood,  adolescence, 
and  early  manhood,  ere  it  reaches  maturity  ?  This  obviously 
seems  the  Creator's  plan.  He  proposed  to  create  men  who 
should  be  capable  of  sympathetic  intercourse  with  himself  upon 
approximately  intimate  terms.  For  this  end  man  is  endowed 
with  many  noble  faculties,  crowned  with  freedom  and  rationality, 
presumably  intended  to  serve  as  incentive  and  guide  to  seli- 
exertion.  What  is  the  use  of  the  above  "If"  when  the  Omni- 
scient must  have  known  that  such  Lapse  was  inevitable?  Free- 
dom and  rationality  are  what  mainly  distinguish  man  from  the 

*  That  the  Fall  was  a  gradual  process,  see  A.  C.  n.  502,  and  what  follows. 


2  Was  the  Fall  a  Blunder  '( 

animal  creation,  which  was  perfect  in  its  decree  and  has 
remained  so  Can  we  conceive  the  Creator  saying  in  effect  to 
his  intelligent  creature:  This  noble  crown  of  freedom  and 
rationality  which  proclaims  your  superiority  to  the  beasts  that 
perish,  is  designed  for  ornament  rather  than  for  use:  For  if, 
under  its  natural  inspiration,  you  dare  to  act  independently, 
you  do  so  at  the  peril  of  your  soul?  Nothing  can  develop  us 
into  efficient  co-workers  with  the  indefatigable  Artificer  of  the 
Spiritual  Universe  but  the  sturdy  exercise  of  freedom  according 
to  reason.  Bear  in  mind  that  man's  true  creation  is  effected 
not  from  without  but  from  within ;  that  it  is  a  work  in  which 
each  individual  takes  an  active  part;  that  it  extends  through- 
out natural  life,  and  continues  in  the  life  to  come;  and  it  will 
be  seen  that  freedom  exercised  according  to  reason  is  an  indis- 
pensable factor. 

It  is  said  that.  ' '  Had  not  the  Race  lapsed  from  its  first  integ- 
rity"   "For  this  world  there  would  have  been  no 

necessity  for  the  Deity  to  be  Incarnated  in  Human  Nature." 
That  being  so,  this  world  may  well  be  proud  of  the  distinction 
of  being  instrumental  in  bringing  about  so  glorious  a  consum- 
mation, whereby  humanity  may  be  lifted  to  the  highest  rank  of 
th^e  universe— oneness  with  the  Father  of  Eternity.  ''  And  I,  if 
I  be  lifted  up,  will  draw  all  men  unto  me." 

The  benefits  of  redemption  through  Christ  are  offered  to  all. 
But  in  the  fierce  struggle  of  life— opposition  without  and  passion 
within — many  have  been  too  impetuous  in  their  self-assertion, 
prompted,  perhaps,  by  a  too  stubborn  independence.  Such 
have  fallen  into  depths  of  degradation  seemingly  beyond  the 
utmost  reach  of  mercy's  sounding-line.  Is  there  no  hope  for 
them?  In  the  far  future,  among  the  inexhaustible  resources  of 
Infinite  Love,  as  yet  urirevealed  to  us,  and  after  the  direst 
vastations,  may  not  a  way  be  found  to  restore  them  to  their 
right  mind,  and  "rehabilitate  them  in  the  affections  of  their 
fellow  men  "?  And  may  they  not  come  finally  to  be  recognized 
as  hardy  pioneers  in  the  cause  of  human  enfranchisement? 
Our  Lord's  visit  to  Hades  to  minister  \,o  the  spirits  in  prison, 
lends  some  color  to  sucfi  a  hope. 


U'as  the  Fall  a  Blunder  i  3 

Why  should  there  be  such  misapprehensions  and  such  differ- 
ences of  opinion  among  us?  Simply  because  from  the  first  we 
are  misled  by  appearances.  Accordingly  the  Lord  has  told  us 
why  he  spake  in  parables;  Paul  has  reminded  us  that  milk  is 
for  babes,  strong  meat  for  men.  and  that  now  we  see  through  a 
glass  darkly.  To  the  reader  who  bears  in  mind  that  during  the 
nonage,  whether  of  the  Eace  or  the  individual,  man's  percep- 
tions are  necessarily  obscured  under  a  cloud  of  appearances, 
the  more  dense  the  nearer  his  beginnings,  it  will  be  superfluous 
to  weaken  the  above  statements  by  qualifications  which  will 
readily  suggest  themselves.  A  proper  answer  to  the  question 
at  the  head  of  this  article  will  always  depend  upon  the  spiritual 
age  of  each. 

If  ever  in  the  course  of  his  development  man  could  reach 
God's  point  of  view,  the  mere  appearances  which  are  the  neces- 
sary accompaniments  of  his  gradual  creation  into  the  likeness 
of  his  Maker,  would  no  longer  obscure  his  vision,  and  he  would 
see  just  as  God  sees.  Then  there  would  be  no  apparent  incon- 
sistencies and  contradictions;  and  the  whole  course  of  man's 
evolution  out  of  mere  nothingness  and  emptiness  into  a  being 
of  miraculous  endowments,  a  creator  indeed  second  only  to 
the  Omnipotent :  would  be  disclosed  as  an  orderly  progression, 
with  nothing  wanting  and  nothing  superfluous,  a  perfect  result 
of  harmonious  co-operation  between  the  All-wise  Father  and  his 
beloved  son. 

It  is  likely  that  there  are  errors  in  the  above.  If  so,  the 
writer  invites,  and  will  be  thankful  for,  candid  criticism. 

WARREN  HOLDEN. 
172tiGir«rd  Ave.,  Philadelphia. 


CAN  GOD  FAIL  TO  ACCOMPLISH   HIS  ENDS? 

God  is  infinite  love,  wisdom  and  power.  Under  this  defini- 
tion, it  is  only  necessary  to  know  the  divine  purpose  in  order 
to  predict  human  destiny.  God's  chief  aim  was  and  is  to  create 
man  in  his  own  image  and  likeness.  This  sublime  work  cannot 
be  effected  by  a  mere,  fiat,  nor  in  a  day.  In  man's  long  and 
arduous  journey  from  irresponsible  infancy  to  conscious  fellow- 
ship with  his  Maker,  all  the  resources  'of  both  Creator  and 
gradually  developing  creature  will  be  called  into  requisition. 
And  as  the  journey  of  the  growing  man  is  made  for  the  most 
part  under  a  cloud  of  illusive  appearances,  these  must  color 
his  vision  and  modify  his  attitude  toward  his  great  leader.  Is 
it  any  wonder  that  mistakes  and  falls  should  be  frequent?  Are 
they  not  the^  stepping  stones  "of  progress? 

The  error  of  Calvinism  lies  not  in  its  recognition  of  God's 
foreknowledge  and  foreordination,  since  these  are  essential 
elements  of  the  Divine  providence;  but  rather  in  its  hasty 
inference  from  and  unwarranted  application  of  these  attributes, 
whereby  He,  whose  name  is  Love,  is  suffered  to  rest  under  the 
imputation  of  exercising  an  irrational  despotism  which  would 
disgrace  any  civilized  earthly  ruler.  Disguising  such  question- 
able dealings  under  the  plea  of  holiness  will  never  satisfy  an 
unfettered  understanding.  Even  an  unsophisticated  child 
would  repudiate  such  a  travesty  of  justice. 

The  self-abnegation  which  impelled  the  earlier  Calvinists  to 
accept  what  seemed  to  them  the  logical  consequences  of  their 
direful  doctrine,  even  though  it  should  consign  themselves  to 
perdition,  attested  their  sincerity  and  partook  of  the  heroism 
of  martyrdom.  It  must  have  had  an  important  use  to  serve  in 
the  divine  economy.  But  that  phase  has  faded  away,  and  the 
hereditary  receivers  of  Calvinism,  (for  there  can  be  no  new 
converts,)  may  be  divided  into  three  classes.  ist.  The  vast 
majority  who  take  it  on  trust,  leaving  its  knotty  points  to  theo- 
logians, while  devoting  the  best  powers  of  their  own  minds  to 
matters  with  "no  relish  of  salvation"  in  them.  2d.  The  ten- 
der consciences  which  suffer  a  life-long  agony  between  their 
fear  of  offending  God  and  their  horror  at  the  helpless  doom  of 
man.  These  deserve  the  gentlest  human  sympathy.  And  3d. 


2  Can  God  Fail  to  Accomplish  His  Ends? 

A  few  elect  who  accept  the  supposed  favoritism  of  heaven  as 
their  due,  and  look  with  complacency  upon  the  eternal  misery 
of  the  multitude.  The  less  said  about  them  the  better. 

Then  inventors  of  this  cruel  doctrine,  in  their  impatience  to 
settle  the  affairs  of  God's  administration  for  all  time,  became 
the  dupes  of  their  own  hastily  and  ill  constructed  logic  mill. 
But  "The  mills  of  God  grind  slowly." 

To  his  own  consciousness  man  is  perfectly  free,  while  re- 
flectively he  must  acknowledge  the  Divine  Supremacy.  This 
apparent  contradiction  cannot  be  reconciled  so  long  as  we 
persist  in  limiting  God  by  human  standards.  When  we  reduce 
God  to  our  own  dimensions  and  then  reason  about  our  mutual 
relations,  the  conclusion  must  of  necessity  be  fallacious. 

"For  my  thoughts  are  not  your  thoughts,  neither  are  your 
ways  my  ways,  saith  the  Lord.  For  as  the  heaverrs  are  higher 
than  the  earth,  so  are  my  ways  higher  than  your  ways,  and  my 
thoughts  than  your  thoughts."  God  occupies  a  higher  plane 
than  any  of  his  creatures.  Each  in  his  own  plane  may  enjoy 
perfect  liberty  to  all  appearance,  and  yet  be  subject  to  an  un- 
seen control.  To  feel  free  is  practically  to  be  free.  So  that 
without  any  surrender  of  our  proper  independence  we  may 
acknowledge  that 

' '  There 's  a  divinity  that  shapes  our  ends. 
Rough-hew  them  how  we  will." 

"Behold,  the  days  come,  saith  the  Lord,  that  I  will  make  a 
new  covenant;  ...  I  will  put  my  law  in  their  inward 
parts,  and  write  it  in  their  hearts.  .  .  .  And  they  shall 
teach  no  more  every  man  his  neighbor,  and  every  man  his 
brother,  saying,  Know  the  Lord:  for  they  shall  all  know  me, 
from  the  least  of  them  unto  the  greatest  of  them."  Is  not  here 
a  sufficient  warrant,  and  a  direct  invitation  to 

"  Look  in  thy  heart  and  write"? 

The  man  who  is  afraid  to  trust  his  own  intuitions,  deserves  to 
sink  into  the  spiritual  imbecility  which  has  hitherto  been  the 
self-imposed  lot  of  the  vast  majority.  The  suppression  of 
honest  conviction  on  the  part  of  the  many,  leaves  the  vital 
questions  of  orthodoxy  to  be  settled  by  a  few. 

"In  the  multitude  of  counsellors  there  is  safety."  "Quench 
not  the  Spirit."  When  the  Lord  has  lighted  our  candle  and  we 


Can  God  Fail  to  Accomplish^  His  Ends  ?  3 

put  it  under  a  bushel,  we  not  only  prevent  others  from  seeing, 
but  snuff  out  our  own  perception.  If  any  refuse  to  testify, 
the  Lord  will  choose  other  witnesses  of  his  truth.  Better  the 
risk  of  some  error,  than  stagnation.  "The  world  moves"  only 
as  it  is  impelled  by  the  individual  minds  which  together  con- 
stitute its  life.  As  these  co-operate  with  the  divine  purpose 
God's  Kingdom  will  cqme,  and  his  will  be  done  on  the  earth  as 
it  is  in  the  heavens.  In  the  exercise  of  their  freedom  men 
may  hasten  or  delay  the  grand  consummation,  but  can  never 
finally  defeat  it.  Final  defeat  would  involve  the  dethronement 
of  the  Deity.  WARREN  HOLDEN. 

1726  Girard  Ave.,  Philadelphia. 


THE  COMPLETENESS    OF  THE  DIVINE  OVERSIGHT. 


"  Known  unto  God  are  all  his  works  from  the  beginning  of  the  world." 
"  The  Lord  is  good  to  all;  and  his  tender  mercies  are  over  all  his  works." 
"  "What  could  have  been  done  more  to  my  vineyard  that  I  have  not  done 
in  it?" 

It  is  a  necessary  corollary  of  the  Divine  character,  as  made 
known  by  external  revelation  and  confirmed  by  intuitive  per- 
ception, or  internal  revelation,  that  at  each  successive  moment 
of  his  life  man's  opportunities  should  be  the  best  possible  con- 
sistently with  his  indispensable  freedom  of  choice.  The  Divine 
providence  follows  every  step  of  each  individual  man  with  a 
niinute'attention  to  his  present  wants,  which  would  be  totally 
inconceivable  except  in  a  being  of  infinite  resources.  If  one 
has  made  a  wise  use  of  his  opportunities  during  the  past 
moment,  the  Lord  at  once  says  to  him:  "Friend,  come  up 
higher."  But  if  one  has  neglected  or  made  an  unwise  use  of 
the  opportunities  of  the  immediately  preceding  moment,  the 
same  watchful  providence  at  once  adapts  itself  to  the  case  as 
it  stands,  and  says:  "Repent,  and  do  the  first  works."  Without 
such  constantly  renewed  choice  on  the  part  of  man,  he  could 
have  no  existence  in  the  true  sense  of  that  high  designation — 
man.  Every  attempt  to  formulate  conditions  more  favorable 
than  those  which  daily  meet  him,  involves  a  denial  of  the  prime 
element  of  manhood,  viz.,  freedom.  We  may  as  well,  once  for 
all,  concede  that  God  will  not  stir  a  finger  to  obstruct  our 
rational  freedom.  Such  interference  would  stultify  his  entire 
work  of  creation. 

Yet  very  notable  is  the  tenacity  with  which  we  secretly  cling 
to  the  superstition  that  God  has  his  favorites,  and  that  u>e  are 
among  them.  This  pernicious  falsehood  is  seemingly  counte- 
nanced by  the  literal  interpretation  of  many  passages  of  the 
Word.  And  no  belief  affords  more  nourishment  to  human 


2  The  Completeness  of  the  Divine  Oversight. 

selfishness,  meanness  and  injustice.  Hence  nothing  would  do 
more  to  clear  our  moral  atmosphere,  dissipate  false  hopes  and 
show  us  the  true  path  of  life,  than  the  practical  recognition  of 
God's  absolute  impartiality. 

"Let  God  be  found  true,  but  every  man  a  liar. "  Whatever 
doctrine,  opinion  or  inference,  drawn  from  the  Sacred  Scrip- 
tures, is  in  conflict  with  the  essential  characteristics  of  God, 
must  be  false,  however  logical  the  deduction  appears  to  be. 
By  selecting  passages  out  of  the  Bible,  suited  to  the  purpose, 
the  most  contrary  views  may  be  established.  But  there  are 
prominent  statements  which  rise  like  mountains  above  the 
plane,  whose  significance  cannot  be  mistaken.  These  land- 
marks are  recognized  by  every  one.  Following  their  guidance 
we  cannot  go  far  astray.  He  who  runs  may  read,  and  "the 
wayfaring  men,  though  fools,  shall  not  err  therein."  If  this  be 
true,  then  those  passages  of  Scripture  which  seem  to  justify 
contradictory  conclusions,  must  be  misunderstood.  Among 
the  lofty  peaks  seen  from  every  side,  is  that  on  which  blazes 
the  beacon  :  "God  is  love."  The  search-light  of  this  innermost 
truth  of  the  universe  reveals  the  true  character  of  whatever 
comes  within  its  range.  Whatever  cannot  bear  and  openly 
reflect  its  beams,  is  false. 

Yet  no  two  thinking  minds  can  be  brought  into  perfect 
agreement.  Those  only  seem  to  agree  who  do  not  think  for 
themselves,  but  allow  others  to  think  for  them.  These  do  not 
count  here.  Perfect  unanimity,  except  in  the  most  general 
sense,  would  mean  abdication  of  the  manhood  which  is  the 
inheritance  of  each.  No  part  of  creation  so  completely  vindi- 
cates the  infinity  of  the  Creator  as  the  mental  differences 
among  men.  As  no  two  forms  or  faces  are  exactly  alike,  so 
the  minds  which  these  express  cannot  be  identical.  Still  there 
may  be  perfect  harmony,  where  each  differs  from  his  near 
neighbors  just  enough  to  produce  pleasing  variety.  Each 
individual  is  destined  to  fill  a  different  niche  in  the  temple  of 
the  universe,  or  the  grand  man ;  and  hence  will  differ  from 
others  as  do  the  parts  and  functions  of  the  human  body.  But 
a  community  made  up  of  individuals  all  cast  in  the  same  mold, 
so  that  to  see  and  converse  with  one  is  to  see  and  converse 
with  any  other,  would  be  intolerable  both  to  themselves  and  to 
the  rest  of  the  universe.  The  attempts  to  approximate  such  a 


The  Completeness  of  the  Divine  Oversight.  3 

result,  which  have  been  made  on  earth,  have  proved  dismal 
failures.  Whoever  aims  to  bring  men  into  absolute  unanimity 
is  the  enemy  alike  of  God  and  man.  But  any  whole  made  up 
of  harmonious  parts  is  an  epitome  of  heaven. 

The  doctrine  of  special  providence,  implied  in  the  foregoing 
statements,  is  a  great  stumbling  block  to  the  natural  mind. 
How  can  any  conceivable  administration  adapt  itself  to  the 
myriads  of  varying  conditions?  To  admit  the  force  of  this 
objection  would  seem  a  flat  contradiction  of  all  that  has  gone 
before.  Yet  it  must  be  admitted,  unless  some  high  ground  of 
reconciliation  can  be  found.  And  here  is  the  proposed  solution 
of  the  difficulty:  A  universal  law  in  the  hands  of  an  infinite 
lawgiver  is  self-executing,  and  hence  has  all  the  effect  of  a 
special  interference  in  each  individual  case.  The  principle 
here  involved  is  operative  in  the  so-called  laws  of  nature.  We 
are  prone  to  overlook  the  immense  difference  between  infinite 
and  finite,  involving  as  it  does  the  self-administration  and 
execution  of  divine  law.  Though  to  human  faculties,  as  at 
present  developed,  this  difference  is  such  as  to  be  beyond  defi- 
nite conception,  yet  the  direction  in  which  it  tends  is  plain 
enough  to  encourage  unbounded  confidence  in  the  power  and 
intention  of  our  Heavenly  Father  to  do  for  us  abundantly 
above  and  beyond  our  most  sanguine  expectations.  As  the 
spiritual  mind  in  man  is  opened,  it  seems  probable  that  a  due 
consideration  of  the  difference  between  infinite  and  finite  will 
furnish  a  key  to  many  of  the  mysteries  of  faith. 

WARREN  HOLDEN. 


TJBIVBRSIT7 


LAW  AND  MIRACLE. 


The  difference  between  the  advocates  of  law  and  the  believ- 
ers in  miracle  seems  based  upon  the  assumption  that  the  two 
views  are  irreconcilable.  The  devout  heart  bows  with  rever- 
ent submission  to  the  obvious*  teachings  of  the  oracles  of  God, 
even  when  beyond  its  comprehension.  On  the  other  hand, 
where  the  rational  faculties  are  allowed  to  speak  freely,  they 
declare  the  inconsistency  of  supposing  that  the  Author  of  law 
and  order  could  Himself  act  in  direct  contravention  to  His 
own  laws.  These  antagonistic  views  may  be  reconciled  by 
allowing  that  where  revelation  attributes  to  the  Creator  what 
seems  to*  contradict  rational  perception,  either  the  divine 
power  is  exercised  under  a  more  comprehensive  law  than  has 
yet  been  grasped  by  the  human  mind,  or  else  the  human  mind 
is  misled  by  appearances.  So  long  as  miracle  is  acknowledged 
to  be  a  real  as  well  as  an  apparent  violation  of  law,  the  scien- 
tific mind  cannot  help  rejecting  it.  But  science  seems  to 
assume  that  somehow  certain  laws  or  forces  of  nature  have 
been  set  agoing  and  must  thereafter  continue  in  operation  of 
themselves.  If,  however,  it  be  granted  that  the  life  of  nature 
is  not  inherent,  but  is  continually  communicated  by  the  one 
infinite  source  of  life,  it  becomes  possible  to  admit  further  that 
such  life  may  be  controlled  in  a  way  not  yet  familiar  to  us. 

"The  wind  bloweth  where  it  listeth,  and  thou  hearest  the 
sound  thereof,  but  canst  not  tell  whence  it  cometh,  and  whither 
it  goeth.  So  is  every  one  that  is  born  of  the  Spirit."  To  the 
uirinstructed  imagination  the  vagaries  of  the  wind  must  have 
seemed  among  the  most  mysterious  phenomena  of  nature,  and 
hence  the  aptness  of  the  above  comparison.  But  modern  sci- 
ence has  explored  the  cave  of  old  ^olus,  and  revealed  all  its 


2  Law  and  Miracle. 

secrets,  so  that  the  same   illustration   would   not  be  now  avail- 
able. 

Let  us  now  consider  the  most  incredible  of  the  miracles,  viz., 
the  birth  of  the  Lord  Jesus  Christ,  and  see  how  it  stands 
related  to  evolution. 

No  animal  or  plant  has  life  in  itself  as  its  own.  Life  is  the 
gift  of  God  wherever  manifested;  and  it  is  not  given  once  for 
all,  but  is  imparted  moment  by  moment.  It  acts  through  dif- 
ferent organisms  and  under  various  conditions,  but  it  is  ever 
the  same  indivisible  force.  The  natural  sun  is  the  principal 
medium  through  which  life  acts  in  the  physical  creation.  Blot 
out  the  sun  and  all  nature  dies.  But  the  sun  has  no  life  of  its 
own.  Whence  comes  its  force?  Analogy  has  led  astronomers 
to  conceive  of  a  great  central  sun,  the  source  of  all  suns.  But 
in  vain  would  their  telescopes  sweep  the  heavens  to  find  it 
because  it  is  none  other  than  that  "bright  essence  increate"  of 
which  every  sun  in  the  universe  is  but  an  "effluence."  This 
"coeternal  beam"  is  more  intimately  present  throughout  crea- 
tion than  any  of  its  material  shadows,  the  natural  rays,  can  be. 
"Whither  shall  I  go  from  Thy  Spirit?  or  whither  shall  I  flee 
from  Thy  presence?  If  1  ascend  up  into  Heaven,  Thou  art 
there:  if  I  make  my  bed  in  hell,  behold,  Thou  art  there.  If  I 
take  the  wings  of  the  morning,  and  dwell  in  the  uttermost  parts 
of  the  sea,  even  there  shall  Thy  hand  lead  me,  and  Thy  right 
hand  shall  hold  me." 

The  body  is  from  the  earth,  the  spirit  is  from  God.  "Then 
shall  the  dust  return  to  the  earth  as  it  was;  and  the  spirit  shall 
return  to  God  who  gave  it." 

When  life  from  the  All-Father  is  communicated  through  the 
medium  of  a  human  father,  it  is  encumbered  with  his  limita- 
tions. But  life,  communicated  directly  from  its  primal  source, 
would  be  uncontaminated  by  hereditary  bias  on  the  father's 
side,  and  the  offspring  would  be  prejudiced  only  by  the  imper- 
fections of  the  mother.  Under  the  former  supposition  the 
wonderful  intuitive  wisdom  of  Christ,  and  especially  His  incon- 
ceivable love  and  divine  patience,  would  be  wholly  inexplic- 
able. But  under  the  second  supposition  all  difficulty  is 
removed,  and  we  have  Emmanuel — God-with-us.  The  Father 
of  eternity  is  known  to  us  only  through  His  manifestations,  the 
highest  of  which  is  Christ.  "No  man  hath  seen  God  at  any 


Law  and  Miracle.  3 

time;  the  only  begotten  Son  which  is  in  the  bosom  of  the 
Father,  He  hath  declared  Him."  Life  is  divine  in  every 
sphere.  It  retains  its  divine  character,  whether  received  indi- 
rectly through  the  species  in  which  it  is  manifested  (and  this 
seems  to  us  the  direct  method),  or  whether  received  directly 
from  God.  In  both  cases  its  divine  character  is  essential — the 
sine  qua  non  of  life.  There  is  no  common  herd  of  men.  Every 
man  is  God's  handiwork,  never  nature's  journey-work.  Every 
man  has  a  special  place  to  fill  in  the  grand  final  outcome,  how- 
ever obscure  some  may,  for  the  present,  appear.  Therefore 
every  man  is  a  special  creation.  "Known  unto  God  are  all 
His  works  from  the  beginning  of  the  world."  When  it  is 
necessary,  in  the  fulness  of  time,  to  pass  from  a  lower  to  a 
higher  type,  the  Life  which  is  present  in  all  cases  acts  directly 
without  the  usual  intermediate.  This  direct  action  of  creative 
energy,  occurring  when  the  progress  of  creation  requires,  is 
what  science  stigmatizes  as  an  interference  with  the  laws  of  na- 
ture; whereas  it  may  more  justly  be  called  one  of  creation's 
periodic  stages. 

Bearing  in  mind  that  all  life  is  from  a  single  source,  both  in 
its  beginning  and  in  its  continuance,  and  that  every  new  form 
of  it  is  a  special  creation,  we  may  easily  conceive  that  its 
higher  and  higher  types  take  their  rise  by  the  direct  operation 
of  an  immanent  Creator,  and  thus  we  are  distinctly  told  that 
the  highest  type  of  all,  the  man  Christ  Jesus,  appeared  among 
us.  It  is  one  life-giving  power  acting  all  the  time,  not  in  vio- 
lation of  law,  but  in  strict  accordance  with  a  law  whose  cycle 
is  beyond  our  unaided  ken,  but  which  is  plain  enough  when 
revealed.  Thus  every  missing  link  is  supplied. 

We  say  that  God  is  omnipresent,  but  still  think  and  act  as  if 
He  were  far  from  us.  Practically  we  forget  that  "in  Him  we 
live,  and  move,  and  have  our  being."  Omnipresence  is  not  an 
abstraction,  a  mere  figure  of  speech.  It  is  the  one  vital  real- 
ity. Think  of  God  as  the  all-pervading  life,  ever  acting  in  and 
through  His  creatures,  but  at  the  same  time  imparting  to  man 
His  creature  par  excellence,  a  certain  power  of  resistance  or 
reaction,  which  constitutes  his  freedom,  the  exercise  of  which 
develops  his  individuality.  If  God  be  the  principal,  and  man 
only  the  secondary,  agent  in  every  act  of  life,  it  seems  easy 
enough  for  the  principal  to  give  His  creation  a  new  direction 


Law  and  Miracle.  4 

in  the  regular  course  of  things  whenever  His  ulterior  purposes 
demand. 

Geology  may  indicate  some  of  the  steps,  and  evolution 
something  of  the  method  of  creation,  but  every  act  is  per- 
formed by  the  Creator  Himself.  Like  the  Play  of  Hamlet 
with  Hamlet  left  out,  modern  Evolution  undertakes  to  present 
the  grand  Drama  of  Creation  without  the  chief  Actor. 

WARREN  HOLDEN. 


THE  SIGNIFICANCE  OF   DREAMS. 

In  the  ideal  community,  where  equal  laws  well  administered 
secure  to  each  citizen  the  largest  liberty  in  harmony  with  the 
equal  rights  of  all,  freedom  is  only  another  name  for  constant 
self-control.  This  self-restraint  is  imposed  by  the  civil  laws,  by 
the  rules  and  regulations  of  business  interests,  and  by  the 
etiquette  of  social  intercourse.  To  such  an  extent  does  the 
individual  find  his  course  mapped  out,  that  it  seems  quite  im- 
possible for  him,  however  candid  he  may  be,  to  determine  what 
spirit  he  is  of,  and  he  may  easily  be  led  to  think  of  himself 
more  highly  than  he  ought  to  think.  In  a  word,  civilized 
society  fosters  unconscious  hypocrisy. 

But  "in  thoughts  from  the  visions  of  the  night,  when  deep 
sleep  falleth  on  men,"  in  the  experience  of  some  persons,  these 
restraints  are  partly  and  often  wholly  removed,  and  the  subject 
sees  his  naked  self  revealed,  sometimes  in  utter  disregard  of 
the  equities,  and  even  of  the  decencies  and  proprieties  of  life. 
Upon  awaking,  in  the  disgust  excited  from  finding  himself,  as 
he  claims,  an  unwilling  actor  in  such  a  scene,  he  indignantly 
exclaims  with  Hazael:  Is  thy  servant  a  dog  that  he  should  do 
this  thing?  And  he  throws  off  the  unpleasant  nightmare  with 
the  soothing  consolation  that  it  was  but  a  dream,  for  which  he 
cannot  be  held  responsible. 

But  is  it  wise  to  dismiss  a  timely  warning  in  this  unceremoni- 
ous way?  May  it  not  be  made  of  practical  use  to  a  sincere 
seeker  after  self-knowledge? 

It  is  related  of  John  Bradford,  of  London,  that  whenever  he 
met  a  condemned  malefactor  on  his  way  from  Newgate  to 
Tyburn  to  expiate  his  crimes  upon  the  gallows,  he  was  wont  to 
exclaim:  "There  goes  John  Bradford  but  for  the  grace  of  God"; 
thus  acknowledging  that,  in  and  of  himself,  he  was  no  better 
than  the  vilest  wretch  that  ever  was  hung.  The  Lord  con- 
firmed this  view  when  He  said:  There  is  none  good  but  One. 
How,  then,  can  we  ever  attain  goodness?  Only  by  becoming 
partakers  of  the  divine  nature.  And  how  can  this  be  effected? 
"By  grace  ye  are  saved  through  faith;  and  that  not  of  your- 
selves; it  is  the  gift  of  God." 

A  devout  seeker  after  holiness  thus  sang: 


2  The  Significance  of  Dreams. 

"  Even  in  my  dreams  I'd  be 
Nearer,  my  God,  to  thee." 

The  gracious  soul  that  realizes  this  aspiration  is  not  far  from 
the  Kingdom  of  heaven. 

When  we  successfully  resist  temptation  during  our  waking 
hours,  we  may  not  be  able  to  determine  how  far  mere  prudence 
or  the  fear  of  the  world's  censure  ought  to  be  credited  with  the 
victory.  But  when,  during  the  helpless  hours  of  sleep,  we  are 
assailed  by  evil  spirits,  and  in  those  trying  moments  the  spon- 
taneous action  of  the  will  is  such  as  to  invite  the  assistance  of 
our  good  angels,  so  that  we  are  enabled  to  resist  the  devil  until 
he- flees  from  -us,  we  may  thank  God  and  take  courage. 

The  lesson  to  be  here  enforced  is  that  God  "hath  made  of 
one  blood  all  the  nations  of  men,"  .  .  .  "In  Him  we  live  and 
move  and  have  our  being,"  .  .  .  "For  we  are  also  his  off- 
spring." Hence  the  boast  of  the  Pharisee,  "I  am  holier  than 
thou,"  is  never  justified  by  fact. 

The  differences  among  men,  from  a  spiritual  point  of  view, 
are  merely  differences  of  relation  to  the  one  source  of  life; 
differences  depending  upon  the  degree  of  voluntary  reception 
of  that  life.  Freedom  of  choice  forms  the  chief  characteristic 
of  man,  as  allied  to  God,  and  as  distinguished  from  all  lower 
creations.  Therefore,  nothing  short  of  annihilation  can  oblit- 
erate our  eternal  dependence  upon  an  impartial  Father. 

W  A  R  R  K  N    H  O I  .D  E  X . 


•^ 


THE  CONNECTION    BETWEEN  SOUL  AND  BODY. 


Now  that  the  medical  profession  has  recognized  Hypnotism 
as  a  legitimate  therapeutic  agent,  under  the  influence  of  which 
morbid  symptoms  may,  in  some  cases,  be  dissipated  by  mere 
suggestion,  it  seems  to  follow  that  sickness  must,  in  such  cases 
at  least,  be  regarded  as  primarily  an  affection  of  the  mind  or 
spirit,  and  only  secondarily  of  the  body. 

(Mind,  soul  and  spirit  are  not  identical.  But  when  con- 
sidered in  relation  to  the  body,  they  are  almost  equally  spirit- 
ual and  the  terms  are  therefore  employed  indiscriminately  in 
this  article.) 

The  human  body  is  not  the  man.  It  is  only  a  material  or- 
ganism through  which  the  human  spirit  or  real  man  holds  inter- 
course with  the  visible  world  and  with  other  men.  The  body, 
thus  occupying  an  intermediate  position,  is  acted  upon  both 
from  without  and  from  within.  Many  diseases  and  injuries  at- 
tack it  from  without,  requiring  for  their  removal  the  aid  of  sur- 
gery and  medicine.  But,  as  intimated  above,  the  cures  effect- 
ed through  hypnotic  suggestion  seem  to  indicate  that  other  dis- 
orders have  an  inward  or  spiritual  origin,  and  may  be  reached 
by  means  which,  until  within  a  few  years,  have  been  stigma- 
tized as  imposture.  Thus  the  various  forms  of  mind  cure, 
making  due  allowance  for  much  charlatanry;  the  apparently 
miraculous  cures  effected  at  holy  places  in  all  ages,  the  world 
over,  of  which  the  shrine  at  Lourdes  offers  a  modern  instance; 
and  even  the  conjurations  to  which  the  ignorant  submit  in  sim- 
ple faith;  can  no  longer  be  dismissed  from  serious  consider- 
ation as  mere  deception  practiced  upon  the  credulous,  while 
the  patients  can  exhibit  tangible  and  lasting  results  of  the  treat- 
ment. 


2  The  Connection  between  Soul  and  Body, 

On  the  other  hand,  there  are  well  authenticated  instances  in 
which  serious  illness  has  been  brought  on  by  mere  suggestion; 
as  also  through  fear  during  the  prevalence  of  epidemics.  The 
evil  eye,  or  the  supposed  malevolent  glance  of  certain  outcasts 
of  society,  has  been  followed  by  real  disorders. 

Persons  who  have  no  time  to  be  sick,  are  frequently  able  to 
throw  off  incipient  disease  by  an  effort  of  the  will;  while  those 
who  have  nothing  to  do  but  nurse  their  symptoms,  become 
confirmed  invalids. 

In  great  emergencies  what  magic  power  transforms  a  feeble 
frame  into  sinews  of  steel  and  nerves  of  fire,  enabling  the 
possessor  to  execute  prodigies  of  strength?  If  the  extraordi- 
nary exertion  is  succeeded  by  the  lassitude  of  reaction,  that 
fact  serves  but  to  emphasize  the  difference  between  soul  and 
body,  and  to  illustrate  the  dependence  of  the  latter  upon  the 
former,  which  it  is  the  object  of  this  article  to  show.  "It  is 
the  spirit  that  quickeneth:  the  flesh  profiteth  nothing." 

When  compelled  to  allow  rest  to  the  body  in  sleep,  we  some- 
times become  aware  of  the  continual  activity  of  mind  in 
dreams.  How  often  the  entrance  of  a  trusted  physician  light- 
ens the  gloom  of  the  sick  chamber  and  brings  immediate  relief 
to  the  patient.  Thus  a  prime  function  of  a  physician  is  to 
"minister  to  a  mind  diseased."  With  some  allowance  for  poetic 
licence,  we  may  take  the  poet  quite  seriously  when  he  says: 
"There  is  nothing  either  good  or  bad,  but  thinking  makes  it 
so." 

Even  the  miraculous  healings  wrought  by  the  touch  or  word 
of  the  Master,  in  most  cases  exacted  faith  on  the  part  of  the 
subject  as  a  condition  of  success. 

"Believest  thou  that  I  am  able  to  do  this?"  "Be  it  unto  you 
according  to  your  faith."  "He  did  not  many  mighty  works 
there  because  of  their  unbelief." 

In  general,  therefore,  it  may  be  said  that  both  sickness  and 
health  depend  more  upon  the  spirit  than  upon  the  body.  The 
spirit  is  the  real  man.  The  body  is  a  mere  covering  adapted 
to  the  conditions  of  the  material  world.  The  material  body  is 
the  clothing  which  the  spirit  wears  while  exposed  to  the  inclem- 
encies of  natural  existence,  and  is  no  more  an  inseparable  part 
of  the  man  than  the  outer  clothing  is  an  inseparable  part  of  the 
body.  As  we  put  off  the  outer  garments  when  we  retire  to 


The  Connection  between  Soul  and  Body.  3 

rest  at  night,  so  we  put  off  the  material  body  at  the  sleep  of 
death.  "There  is  a  natural  body,  and  there  is  a  spiritual 
body. " 

To  understand  sickness  we  must  know  what  constitutes 
health.  Health  is  simply  normal  relations  with  the  source  of 
life.  The  unobstructed  reception  of  life  from  its  one  divine 
source  constitutes  perfect  health.  But  God,  the  fountain  of 
life,  is  Spirit;  and  since  the  stream,  as  it  issues  from  the  fount- 
ain, must  be  like  the  fountain,  man  is  at  first  pure  Spirit,  however 
much  he  may  become  contaminated  afterward.  In  view  of  man's 
parentage  and  final  destiny,  the  question  here  arises  whether 
that  division  of  labor,  by  which  the  cure  of  souls  has  become 
a  separate  profession  from  the  cure  of  bodies,  is  in  the  line  of 
true  progress.  In  the  future  it  may  be  found  expedient  to 
reunite  the  two  professions. 

The  facts,  principles  and  texts  here  cited,  to  which  many 
might  be  added,  are  all  familiar  enough,  taken  separately,  but 
when  brought  together  they  afford  cumulative  evidence  of  the 
true  relation  between  soul  and  body.  That  is  to  say,  "that 
man  is  a  spirit,  and  that  the  body  serves  him  for  the  perform- 
ance of  uses  in  the  world;"  the  one  an  eternal  reality,  the 
other  a  temporary  appearance. 

WARRF.N  HOI.DKX. 


. 


THE  OMNIPOTENCE  OF  DIVINE  LAW. 

To  childhood,  whether  of  the  individual  or  of  the  race,  Om- 
nipotence means  the  irresponsible  power  to  do  whatever  caprice 
may  prompt.  To  this  state  of  mind  it  seems  irreverent  to  say 
that  God  cannot  do  what  He  will  with  his  own.  Semi-civilized 
rulers  claim  it  as  one  of  their  prerogatives,  inherent  in  the 
divine  right  of  Kings,  to  wrest  the  law,  if  they  acknowledge 
any  law,  so  as  to  protect  their  favorites  and  flatterers.  But  all 
this  is  puerile. 

To  the  rational  perception  of  the  mature  mind  God  and 
Law  are  synonymous  terms.  Chance,  Fate,  Doubt,  Partiality 
belong  to  the  dark  ages  of  ignorance  and  superstition.  The 
certain  and  uniform  action  of  Law  constitutes  its  beneficence 
and  guarantees  our  safety  under  its  protection.  When  we  know 
the  Law  and  obey  it,  we  are  masters  of  our  own  destiny.  En- 
lightened understanding  perceives  that  God  could  not  if  He 
would,  and  would  not  if  He  could,  interfere  with  the  execution 
of  his  own  Laws.  When  things  turn  out  differently  from  our 
wishes  and  expectations,  we  may  be  sure  that  such  result  follows 
either  our  ignorance  or  our  disobedience. 

When  the  chemist  obeys  a  prescribed  formula,  he  expects 
the  foreseen  result  without  the  shadow  of  a  doubt.  And  yet 
there  are  scientists,  so  called,  who  have  the  fatuity  to  cast 
doubt  upon  not  only  the  wisdom  but  even  the  very  existence 
of  God's  Laws.  They  call  the  laws  which  they  recognized  the 
laws  of  nature.  Superficial  observers  of  the  outer  crust  of 
creation,  they  do  not  see  that  their  own  immunity  from  annihi- 
lation at  the  hands  of  insulted  Omnipotence  is  only  another 
proof  of  His  impartial  administration  of  Law. 

Thanks  to  thy  holy  name,  that  Thou  art  not  such  as  we  are; 
but  that  Thou  wilt  continue  absolutely  obedient  to  thine  own 
La\vs;  until  man  at  length  learns  to  follow  in  Thy  footsteps. 

But  what,  more  specifically,  is  the  nature  of  this  divine  Law? 
It  is  a  wonderfully  minute  adaptation  of  means  to  the  great  end 
of  human  development.  It  is  the  daily  Providence  which 
creates  man  through  man's  own  co-operation.  It  follows  him 
through  all  his  devious  wanderings  more  closely  than  his 
shadow,  ever  ready  to  help  him  when  he  is  ready  to  receive 
help,  but  never  forcing  his  inclination. 


The  Omnipotence  of  Divine  Law. 


"If  I  ascend  up  into  heaven,  Thou  art  there:  if  I  make  my 
bed  in  hell,  behold,  Thou  art  there.  If  I  take  the  wings  of 
the  morning,  and  dwell  in  the  uttermost  parts  of  the  sea;  even 
there  shall  Thy  hand  lead  me.  and  Thy  right  hand  shall  hold 


me. 


Thus  a  fundamental  Law  of  creation  is  the  inviolate  freedom 
of  the  human  will,  which  God  will  never  infringe,  though  the 
stubborn  subject  choose  to  take  the  untold  ages  of  eternity  to 

come  into  his  right  mind. 

WARREN  HOLDEN. 


JflVZRSITY 


PRACTICAL  RULES  OF  LIFE. 

There  have  been  many  interpreters  of  rules  for  the  right^con- 
duct  of  life,  from  Solomon  down  to  Emerson.  These  rules  are 
very  comprehensive,  if  not  sometimes  a  little  contradictory. — 
But  for  the  Christian  there  is  one  general  rule  including  all  oth- 
ers, viz :  the  example  and  teaching  of  our  Lord  Jesus  Christ. 

If  it  be  objected  that  he  spake  and  acted  in  accordance  with 
the  crude  civilization  and  imperfect  science  of  his  time,  it  may 
be  answered  that  were  he  now  here  he  would  adapt  himself  to 
present  circumstances,  as  indeed  he  does  in  the  persons  of  his  in- 
telligent disciples. 

In  times  of  great  perplexity  we  may  ask:  how  would  the  Lord 
meet  this  case?  and  we  may  confidently  expect  light  to  appear. 
And  considering  that  he  was  tempted  in  all  points  as  we  are,  we 
need  not  hesitate  to  appeal  to  his  sympathy  in  our  lowest  needs 
and  in  our  vilest  temptations.  As  he  stretched  forth  his  hand  to 
save  Peter,  so  will  he  rescue  us  when  the  boisterous  billows  of 
doubt  seem  ready  to  swallow  us  up. 

Keep  the  Lord  always  in  view.  There  may  be  moments  of  in- 
tense absorption  in  some  profound  problem  when  all  other  con- 
scious thoughts  will  for  the  time  be  shut  out.  But  even  then  un- 
conscious guidance  may  lead  us,  and  upon  looking  up  from  our 
pre-occupation,  the  bright  oriflamme  of  the  divine  presence  will 
flash  consciously  before  the  spiritual  vision,  and  the  faithful  sol- 
dier of  the  cross  will  be  ready  again  to  follow  wherever  it  may 
lead. 

In  youth  the  writer  once  asked  the  advice  of  an  honored  teach- 
er as  to  the  practicability  of  literally  obeying  the  injunction  to 
"  pray  without  ceasing."  The  answer  was:  You  are  here  to  ob- 
tain an  education,  and  that  prime  object  should  engage  your  un- 
divided attention  during  the  allotted  hours  of  study.  Though 
few  will  dispute  the  wisdom  of  this  advice,  yet  to  the  writer  its 
acceptance  has  always  been  a  subject  of  regret,  as  he  now 
believes  that  there  may  be  an  undercurrent  of  prayer  which  will 
not  seriously  interfere  with  the  most  absorbing  study.  Indeed  he 
had  one  teacher  who  could  write  a  letter  and  carry  on  a  conver- 
sation at  the  same  time ;  a  clear  illustration  of  the  practice  here 
advocated. 

If  in  great  emergencies  one  will  look  immediately  to  the  Lord, 
that  friend  who  sticketh  closer  than  a  brother,  courage  and 
guidance  will  be  given  him  to  act  in  a  manner  becoming  the 
highest  heroism.  Also  in  minor  straits,  when  liable  to  act  upon 
sudden  impulse,  a  timely  prayer  may  restore  presence  of  mind, 
and  save  us  from  mortification  and  humiliating  repentance. 


2  Practical  Rules  of  Life, 

When  a  sufficient  number  of  disciples  are  ready  to  live  and 
act  solely  in  view  of  eternal  interests,  the  time  of  the  world's  re- 
demption draweth  nigh.  Of  course  this  happy  consummation 
need  not  be  looked  for  until  selfishness,  in  all  its  insidious  forms, 
has  in  their  case  at  least  been  obliterated  These  impartial 
missionaries  will  regard  their  fellow  men,  even  the  most  de- 
graded, as  future  temples  of  the  Holy  Ghost,  only  waiting  that 
cleansing  and  consecration  which  must  be  effected  in  part 
through  their  brotherly  ministration  and  co-operation.  To  them 
there  is  nothing  common  or  unclean  in  its  inmost  core  and  ulti- 
mate destination. 

When  the  Lord  cometh  will  he  find  faith  on  the  earth?  .Never 
can  he  come  in  fulness  until  faith  abounds.  When  Christians 
come  to  believe  the  glorious  promises  of  the  Gospel  as  implicitly 
and  as  practically  as  many  of  the  heathens  believe  their  fantas- 
tic doctrines,  the  millenium  will  be  upon  us.  To  some  extent  it 
rests  with  us  to  determine  whether  the  twentieth  century  shall 
have  the  honor  of  ushering  in  that  acceptable  year  of  the  Lord. 

WARREN  HOLDEN 


THE  SPIRITUAL  WORLD   MAN'S  TRUE  DOMICILE. 


In  Kentucky,  some  years  ago,  an  outrageous  crime  was 
committed.  The  guilty  man,  in  order  to  divert  suspicion  from 
himself,  headed  a  mob  which  lynched  an  innocent  person  as 
the  supposed  criminal.  The  victim,  thought  to  be  dead,  was 
left  hanging  from  the  limb  of  a  tree.  A  good  Samaritan,  pass- 
ing that  way.  cut  him  down  and  resuscitated  him.  The  revived 
man  related  a  remarkable  experience  which  had  occurred  to 
him  during  the  suspension  of  animation.  Now  had  he  not 
been  restored  to  what  we  commonly  understand  by  conscious- 
ness, this  experience  would  naturally  have  continued,  and 
formed  part  of  his  post-mortem  existence.  Hence  it  may  be 
inferred  that  as  soon  as  external  life  was  suspended,  he  must 
have  been  in  the  Spiritual  world. 

During  what  we  erroneously  call  the  unconscious  state  of 
sleep,  we  sometimes  have  very  vivid  dreams.  The  scenes 
about  us  are  often  quite  different  from  our  surroundings  while 
awake.  We  see  and  converse  with  persons  before  unknown  to 
us;  we  imbibe  new  ideas,  and  at  times  receive  warnings  which 
may  prove  of  great  importance.  Are  we  not  then  in  the 
Spiritual  world? 

Even  when  so  far  awake  as  to  exercise  full  control  over  our 
intellectual  faculties,  we  may  become  so  absorbed  in  some 
purely  mental  exercise  as  to  be  wholly  oblivious  of  physical 
existence.  Where  are  we  then  but  in  the  Spiritual  world? 

In  daily  business  or  social  intercourse,  we  alternate  between 
the  inner  and  outer  courts  of  our  being,  deliberating  with  our- 
selves in  secret  as  to  how  much  of  our  real  mind  it  may  be 
prudent  to  divulge  openly.  Are  we  not  then  passing  and  re- 
passing  the  portals  of  the  Spiritual  world?  Are  we  not  always 
essentially  spirits,  retiring  frequently  to  our  private  domicile, 


2  The  Spiritual  World  Mans  True  Domicile. 

where  we  may  put   off  the    disguises  which  we    find  convenient 
for  public  wear? 

Persons  are  sometimes  seen  going  along  the  street  talking 
earnestly  with  themselves.  When  such  persons  are  said  to  be 
talking  with  the  devil,  the  statement  may  contain  more  truth 
than  jest. 

Referring  to  Dr.  Johnson's  intense  desire  to  see  a  veritable 
ghost,  Carlyle  remarked  :  Why,  the  good  doctor  was  himself  a 
ghost. 

From  the  above  illustrations  it  follows  that  the  inner  or 
spiritual  man  is  the  real  man;  and  that  what  we  permit  to  come 
to  public  view  is  for  the  most  part  mere  appearance.  It  may 
be  true  or  it  may  be  false  appearance,  but  it  is  ever  changing, 
and  largely  dependent  upon  others.  But  within  the  veil  is  the 
true  man,  known  only  to  himself  and  to  his  God. 

We  are  in  the  habit  of  speaking  of  the  spiritual  world  as  if 
we  had  to  leave  our  present  condition  and  go  somewhere  to 
reach  it.  Whereas  it  is  in  us  and  about  us  all  the  time,  being 
in  fact  our  daily  habitation. 

WARREN  HOLDEN. 


<? 

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